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Luke 5:31

in Luke 5

Jesus answered, “It is not the healthy who need a doctor, but the sick.

BSB

The same verse in ASV and KJV

ASV

And Jesus answering said unto them, They that are in health have no need of a physician; but they that are sick.

KJV

And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.

This verse in Luke 5

Commentary

15 notes on this verse

A commentator

Irenaeus

Against Heresies Book III · Written before 202.

For the apostles, who were commissioned to find out the wanderers, and to be for sight to those who saw not, and medicine to the weak, certainly did not address them in accordance with their opinion at the time, but according to revealed truth. For no persons of any kind would act properly, if they should advise blind men, just about to fall over a precipice, to continue their most dangerous path, as if it were the right one, and as if they might go on in safety.

This site's exposition

great feast in his own house

on Luke 5:29-32

Levi made him a great feast in his own house, and there was a great company of publicans and of others that sat down with them, the new disciple's first act an invitation, bringing his old circle to meet the one who called him rather than abandoning them for respectable company. The scribes and Pharisees murmured, why do ye eat and drink with publicans and sinners, table fellowship in that culture a declaration of acceptance, which is exactly what scandalized the critics watching from outside. Jesus answers with a physician's own logic, they that are whole need not a physician, but they that are sick, I came not to call the righteous, but sinners to repentance, the meal itself becoming the sermon, since a doctor is found where the sick are, not where health is already assumed.

The record, by era

The Church Fathers5 voices

A commentator

Gregory of Nyssa

Catena Aurea by Aquinas · Written before 395.

proposed

Or, He means that the sound and righteous need no physician, i. e. the angels, but the corrupt and sinners, i. e. ourselves do; since we catch the disease of sin, which is not in heaven.

A commentator

Tertullian

Against Marcion Book IV · Written before 220.

proposed

He had nowhere read of Christ's being foretold as the light, and hope, and expectation of the Gentiles! He, however, rather spoke of the Jews in a favourable light, when he said, "The whole needed not a physician, but they that are sick." For since by "those that are sick" he meant that the heathens and publicans should be understood, whom he was choosing, he affirmed of the Jews that they were "whole" for whom he said that a physician was not necessary.

A commentator

Tertullian

On the Resurrection of the Flesh · Written before 220.

proposed

He will love the flesh which is, so very closely and in so many ways, His neighbour-(He will love it), although infirm, since His strength is made perfect in weakness; although disordered, since "they that are whole need not the physician, but they that are sick; " although not honourable, since "we bestow more abundant honour upon the less honourable members; " although ruined, since He says, "I am come to save that which was lost; " although sinful, since He says, "I desire rather the salvation of the sinner than his death; " although condemned, for says He, "I shall wound, and also heal.

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILIES 21-22 · Written before 444.

proposed

But for what reason do the Pharisees blame the Savior for eating with sinners? Because it was the law to distinguish between the holy and the profane, that is, holy things were not to be brought into contact with things profane. They made the accusation therefore as if they were vindicating the law. Yet it really was envy against the Lord and readiness to find fault. But he shows them that he is present now, not as a judge but as a physician. He performs a proper function of the physician's office, being in the company of those in need to be healed. But no sooner had they received an explanation of their first accusation than they bring forward another, finding fault because his disciples did not fast. They wished to use this charge as an opportunity to accuse Christ.

A commentator

John Chrysostom

Catena Aurea by Aquinas · Written in the 5th century.

proposed

(ubi sup.) But our Lord refutes all their charges, showing, that so far from its being a fault to mix with sinners, it is but a part of His merciful design, as it follows, And Jesus answering said unto them, They that are whole need not a physician; in which He reminds them of their common infirmities, and shows them that they are of the number of the sick, but adds, He is the Physician.
8 more voices on this verse

The Medieval Church2 voices

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

And Jesus, answering, said to them: Those who are well do not need a physician, but those who are sick. I have not come to call the righteous, but sinners to repentance. He castigates the scribes and Pharisees, who, considering themselves just, avoided the company …

A commentator

Bonaventure

Commentary on Luke, Chapter 5 · Written in the 13th century.

proposed

It is reproved secondly from the light of evident truth, when it is added: Jesus answering said to them: They that are whole need not a physician, but they that are sick. This is self-evident, because, as it is said in Ecclesiasticus thirty-eight, "Honor the …

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

)-- that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician--that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance,

quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens

And Jesus answering, said unto them,....

The Nineteenth Century4 voices

The verses we have now read, ought to be deeply interesting to every one who knows the value of his immortal soul, and desires salvation. They describe the conversion and experience of one of Christ's earliest disciples. We also, are all by nature born in sin, and need conversion. Let us see what we know of the mighty change. Let us compare our own experience with that of the man whose case is here described — and by comparison learn wisdom. We are taught, in this passage — the power of Christ's calling grace.
IF you had never heard that passage before, you would be almost certain to know where to look for it. It must be in the Gospel according to Luke, for Luke was the beloved physician and, therefore, while taking notes of our Savior's discourses, he would be able to record anything that would be likely to strike upon a physician's ear and to be stamped upon his memory. Matthew and Mark also record this saying of our Lord, but Luke would have special reasons for mentioning it. What a noble answer this was to the insinuations of Christ's enemies!
The verses we have now read, ought to be deeply interesting to every one who knows the value of his immortal soul, and desires salvation. They describe the conversion and experience of one of Christ's earliest disciples. We also, are all by nature born in sin, and need conversion. Let us see what we know of the mighty change. Let us compare our own experience with that of the man whose case is here described — and by comparison learn wisdom. We are taught, in this passage — the power of Christ's calling grace. We read that our Lord called a tax-collector named Levi to become one of His disciples. This man belonged to a class who were a very proverb for wickedness among the Jews. Yet even to him our Lord says, "Follow Me!" We read furthermore, that such mighty influence on Levi's heart accompanied our Lord's words, that although "sitting at his tax booth," when called — he at once got up, left everything, followed Jesus, and became His disciple. We must never despair of any one's salvation, so long as he lives — after reading a case like this. We must never say of anyone that he is too wicked , or too hardened , or too worldly — to be saved. No sins are too many, or too bad — to be forgiven. No heart is too hard or too worldly — to be changed. He who called Levi still lives, and is the same that He was 1800 years ago. With Christ, nothing is impossible! How is it with ourselves? This, after all, is the grand question. Are we waiting, and delaying, and hanging back — under the idea that the cross is too heavy, and that we can never serve Christ? Let us cast such thoughts away at once and forever. Let us believe that Christ can enable us by His Spirit to give up all, and come out from the world. Let us remember that He who called Levi, never changes. Let us take up the cross boldly, and go forward.
IF you had never heard that passage before, you would be almost certain to know where to look for it. It must be in the Gospel according to Luke, for Luke was the beloved physician and, therefore, while taking notes of our Savior's discourses, he would be able to record anything that would be likely to strike upon a physician's ear and to be stamped upon his memory. Matthew and Mark also record this saying of our Lord, but Luke would have special reasons for mentioning it. What a noble answer this was to the insinuations of Christ's enemies! He was sitting down with publicans and sinners—they had been invited to a feast by Levi, that is, Matthew. The scribes and Pharisees shrugged their shoulders and said they could very readily guess what kind of character Jesus of Nazareth was, for a man is known by the company he keeps. What an overwhelming reply Christ gave them! "Where should I be," the Physician of Souls seems to say, "but with those who most need My services? I need not come into yourcompany, for you consider yourselves to be whole. But these publicans and sinners are, according to your way of speaking, to be regarded as sick—where should I be but with those who need to be healed?" Christ, in associating with sinners, did not at all condone their sin. When He proved Himself to be the Friend of publicans and sinners, it was not that He would lessen the infinite distance between Divine Perfection and human guilt, but only that, coming down to man's fallen estate, He might lift him up.

How the passage was read

On Luke 5:27-39

On Luke 5:27-39

Levi's feast and the old wine

Levi “made him a great feast in his own house,” and the objection came at the guest list: the Pharisaic table discipline meant an observant associate did not eat with the non-observant, whose food might be untithed and whose vessels unclean, and tax collectors stood furthest outside the circle of trust: the Mishnah rules a house unclean if tax collectors have entered it (Taharot 7:6), and even permits declaring untruths to them under duress, classing them with robbers (Nedarim 3:4). The table Jesus chose was a boundary deliberately crossed: “I came not to call the righteous, but sinners to repentance.” The fuller table-and-fasting background is in this site's Matthew 9 note.

Luke alone keeps the last saying: “No man also having drunk old wine straightway desireth new: for he saith, The old is better.” Spoken at a Jewish table about Jewish devotion, it is a gracious word, not a sneer: Jesus knows exactly why the old ways taste right to those formed by them, even as He announces something new that will not fit the old wineskins.

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: Mishnah Taharot 7:6 (tax collectors and the unclean house) · Mishnah Nedarim 3:4 (vows made to tax collectors)

The words behind it

17 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Mark 2:17

    On hearing this, Jesus told them, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.”

    it leads to

    • Matthew 9:12–13

      On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick.

    • Luke 15:7

      In the same way, I tell you that there will be more joy in heaven over one sinner who repents than over ninety-nine righteous ones who do not need to repent.

    • Luke 19:10

      For the Son of Man came to seek and to save the lost.”

    • Luke 5:31–32

      Jesus answered, “It is not the healthy who need a doctor, but the sick.

    • 1 Timothy 1:15–16

      This is a trustworthy saying, worthy of full acceptance: Christ Jesus came into the world to save sinners, of whom I am the worst.

  • Through

    Jeremiah 8:22

    Is there no balm in Gilead? Is no physician there? Why then has the health of the daughter of my people not been restored?

    it leads to

    • Jeremiah 46:11

      Go up to Gilead for balm, O Virgin Daughter of Egypt! In vain you try many remedies, but for you there is no healing.

    • Genesis 37:25

      And as they sat down to eat a meal, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh on their way down to…

    • Jeremiah 51:8

      Suddenly Babylon has fallen and been shattered. Wail for her; get her balm for her pain; perhaps she can be healed.

Where this verse is studied

About Luke

The Return of the Prodigal Son, Gustave Doré. Public domain.
The Return of the Prodigal Son, Gustave Doré. Public domain.
This page draws on 13 works. Open the list of works

This page draws on Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 5; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2835: “Patients for the Great Physician” (lightly modernized text, CCEL edition); Cyril of Alexandria, COMMENTARY ON LUKE, HOMILIES 21-22; Gregory of Nyssa, Catena Aurea by Aquinas; Irenaeus, Against Heresies Book III; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Tertullian, Against Marcion Book IV and Tertullian, On the Resurrection of the Flesh.